Muhammad Alshareef – Seerah Part 1 Do You Love Him
AI: Summary ©
The importance of love and engagement in a social context is emphasized, along with the need for people to know their love. The Prophet sallam program provides opportunities for personal growth and personal development. Consistent actions and teaching are key drivers for success in deeds and creating healthy behavior. The importance of researching and using the Prophet's teachings for various topics is emphasized.
AI: Summary ©
Muhammad Rasulullah Sallallahu alayhi wasallam is dead.
This statement didn't make any of you cry.
There will be another time in this seminar
inshallah ta'ala where I'm going to say
this statement again.
But it's going to be after you've taken
the journey, after you know who the Prophet
sallallahu alayhi wasallam is.
The Companions radiallahu ta'ala anhum when someone's
family member would die, imagine a mother's child
has died and the sister comes to her
and says you have a bigger musiba, a
bigger situation in the death of the Prophet
sallallahu alayhi wasallam and so take comfort in
that.
We're talking about a mother and her child
dying and this is how they would comfort
one another.
Because they love the Prophet sallallahu alayhi wasallam
so much.
Abu Huraira radiallahu ta'ala anhu narrates, he
said Ja'a rajulun ila nabiyyi sallallahu alayhi
wasallam fa qala ya rasulullah al mar'u
yuhibbu al qawmu walam yulhaq bihim fa qala
alayhi salatu wassalam al mar'u ma'a
man ahab This man came to the Prophet
sallallahu alayhi wasallam and he said ya rasulullah
a person loves a people yet he hasn't
done the same actions that they have done
and the Prophet sallallahu alayhi wasallam said the
human being that person will be with whom
they love on the day of resurrection and
So now when we're talking about who do
we love you know this question you'd say
like do you love Zaid?
Anybody Zaid here?
Zaid?
No Zaid's?
Okay, so if you said to someone do
you love Zaid someone will say do you
love them?
Yes, do you love them?
No, you can't actually come to a conclusion
Whether you love the person or you don't
love the person because because of what?
Because you don't know who they are Correct
now if someone had to when I said
do you guys love Zaid is there really
a Zaid here?
You guys just don't name the name Zaid
anyone if there really was a Zaid And
then I said do you love Zaid you
would immediately think oh that person who raised
their hand Even with that little bit of
knowledge you you're starting to build up whether
you love the person or not So now
when it comes to the message of Allah
sallallahu alayhi wa sallam our youth many of
us none of us are accepted in This
we might know sports figures Better than we
know the Prophet sallallahu alayhi wa sallam correct
and so you'd see the little children if
you ask them You know who's the famous
football player this person in that person they
get so excited and their face illuminates And
then when you say to them who are
the companions of the Prophet sallallahu alayhi wa
sallam who are the khalifa?
What do you know about the Prophet sallallahu
alayhi wa sallam immediately the faces go blank
the joy and happiness is like unplugged and
you see a different thing and So this
hadith of al-mar'u ma'a man
ahab that a person will be with whom
he loves is that a happy?
Hadith or is it a sad hadith what
do you think who thinks it's a happy
hadith a lot of sisters thinks?
It's happy brothers.
Don't think it's happy who thinks it's a
sad hadith.
It's definitely sad Because not too many people
love the Prophet sallallahu alayhi wa sallam and
the companions It's sad depending on who you
love or happy depending on who you love
So the question is who do you really
love?
Prophet sallallahu alayhi wa sallam said la yu'min
ahadukum you won't have iman Hatta akuna habbu
ilayhi min waladihi wa walidihi wal nasi ajma
'in He said you won't have iman until
I'm more beloved to you Than your children
your parents and all humanity You won't have
iman until that's the case When a person
gets to that level al-mar'u ma
'a man ahab when you truly love the
Prophet sallallahu alayhi wa sallam Then you will
be with the Prophet sallallahu alayhi wa sallam
Even though you didn't do the actions that
he did or the companions did if you
truly love the Prophet sallallahu alayhi wa sallam
You get upgraded to first class the key
is True love of the Prophet sallallahu alayhi
wa sallam.
How do you build true love of the
Prophet sallallahu alayhi wa sallam step number one
is coming to a seminar like this and
Learning about the Prophet sallallahu alayhi wa sallam
his life, correct?
You learn about the life just like we
said, this is Zaid or this is you
know Person so-and-so person that you
know them better when you spend some time
with them So Umar radiallahu anhu he once
said You know this man wanted to get
married or so on who knows him and
someone says I know him and then Umar
radiallahu anhu Questioned him.
He said have you traveled with him?
Have you done business with him like you've
transacted money with with him and the man
said no and then he said then you
don't Know him so externally you guys just
see me like on stage like this I
just see you sitting there staring some of
you taking notes.
I mean not taking notes I don't know
too much about you and I really can't
come to a conclusion Until the person goes
on a journey with people until the person
Does some financial transactions with the people and
then they start to know them Have you
ever been on a journey with the Prophet
sallallahu alayhi wa sallam?
How many people been on a journey with
the Prophet sallallahu alayhi wa sallam?
Anybody ever taken a seerah class in a
short amount of days start to finish?
intensive Okay, this is about four or five
One of the beautiful things about the Al
-Maghreb seminar is that it is the word
I would say is immersion Keyword is immersion
when I was first building up this Al
-Maghreb Institute concept and someone will say How
can you teach so much in such little
time and in fact?
I would say this style of education is
much more effective than a halaqa or something
that's going on for weeks and weeks Why
is that?
The key difference is immersion in a halaqa
you sit for one hour, too I'm not
saying there's anything wrong with the halaqa There's
pros and cons and benefits and and so
on to each style But in a halaqa,
let's say you're taking an Arabic class and
the Arabic class is one hour Every week
on a Saturday Sunday, correct?
after that one hour you come next week
and and you forgot everything in between and
You don't even remember what the homework was
whether you brought it you guys have been
how many been to Arabic classes and you
know Exactly what I'm talking about You forget
the teacher has to review and then you
come next week you forget teacher has to
review Even I remember I was in one
halaqa and I said just for the organizers
I challenged all the people in the halaqa
to tell me what the topic of last
week's halaqa was I Said I'm not gonna
ask you any details Nothing.
Just tell me what the topic was Cool,
and this was like they were discussing different
personalities each week And I'm like just tell
me who last week's personality was and I
swear by Allah Nobody remembered who the personality
was and so that's a problem When a
person's not in immersion, they haven't gone on
a journey Right now that would be different
if they took a personality and they spent
the whole weekend studying that person's life Correct.
They've gone into an immersion and inshallah to
Allah.
That's what we'll be doing with the Prophet
Sallallahu alayhi wa sallam and so what a
blessed journey it is even as I was
sitting here in the introduction and I see
just a few empty seats there here and
there and I feel so sad for the
people who aren't going on this journey if
you talk to someone and they say oh,
you know What I'm busy this Saturday You've
given up a journey with the Prophet sallallahu
alayhi wa sallam and at the end of
this journey You will not have an increased
knowledge of the Prophet sallallahu alayhi wa sallam
after these two weekends are over I thought
to myself when when I teach this class
again in London I'm like, I'll probably never
teach it again in London inshallah someone else
will teach it All right, so how do
we benefit from the class I'm gonna go
through like the introduction how you benefit how
you can benefit others So that you know
right from the very beginning how to take
full advantage of this course inshallah ta'ala
The Prophet sallallahu alayhi wa sallam is there's
a beautiful What's it called kind of like
an essay of the hands of the Prophet
sallallahu alayhi wa sallam.
It's on Dawood Warnsby's one of his cassettes
an Essay about the hands of the Prophet
sallallahu alayhi wa sallam as everything that was
mentioned in the essay is correct But the
Prophet sallallahu alayhi wa sallam one of the
companions said I've never felt any Silk softer
than the hands of the Prophet sallallahu alayhi
wa sallam Prophet sallallahu alayhi wa sallam shook
hands You know with enemies and in peace
treaties Prophets allahu alayhi wasallam shook hands with
slaves shook hands with Kings the Prophet sallallahu
alayhi wa sallam you know, with his hands.
He caressed his family members with the Prophet
ﷺ's hands.
You know, he never hit his family and
so on.
And then at the end of the essay
it says, the Prophet's hands are gone.
Yet the Prophet ﷺ's example lives on.
So the Prophet ﷺ, what you're actually reading
here and this journey is the story of
your life.
This is the story of your life.
When the people talk about like the companions
of the Prophet ﷺ, why did Aisha do
this?
Why did Talha do that?
Why did Zubair do this?
And you know how everybody starts getting into
this like debate and discussion.
Let me tell you that they're all promised
Jannah.
They've already gone there.
They're already there.
What you are discussing, basically number one is
none of your business.
Number two, it's what are your actions?
That's the issue.
Is your actions?
Because they're actions Allah is going to decide
that.
And here's actually a beautiful tip.
A beautiful tip for everybody who's wondering, the
non-Muslims, are they going to * or
going to this and that?
That's Allah's job.
You don't have to sit down and you
know, Allah didn't appoint you as the person
who's, you know, it's not your issue.
Right?
You're not the one deciding who's going to
paradise and hellfire.
What is your issue then?
What are you responsible for?
Basically, you're taking the position of the Prophet
ﷺ.
What was the Prophet ﷺ responsible for?
Was he responsible to decide who's going to
paradise and who's going to hellfire?
No, what was he responsible for?
Who knows what he was responsible for?
Yes?
To convey the message, right?
إِنَّ عَلَيْكَ إِلَّا الْبَلَاغُ That your responsibility is
nothing more than البلاغ.
البلاغ المبين.
Which is conveying the clear message to the
people.
And the Prophet ﷺ, in his farewell hajj,
he said to the people, هَلْ بَلَّغْتْ Right?
He said, did I convey the message to
you?
Because this is the epitome, this is the
pinnacle, this is the top of everything that
you're responsible for.
Did you convey the message?
So let's say you're going on the, what's
that thing called?
The subway or the underground?
The tube.
So you're going on the tube and you're
thinking someone's sitting beside you, should I tell
them about Islam?
No, they're not going to become Muslim because
Allah told me they're not going to become
Muslim, right?
You have no idea.
You have no idea.
What are you responsible for?
To convey the message.
So what you're concerned about, whether they're going
to accept it or not, is not actually
in your hands.
What you should be concerned about is, did
I convey the message or not?
Right?
Which is the example of the Prophet ﷺ.
How big is the earth?
How big is the earth?
Is it big?
How many people think the earth is big?
How many people think the earth is small?
Obviously these are trick questions.
Everybody kept their hand down there on the
safe side.
Do nothing.
It's just the typical Muslim reaction.
So what's the correct answer to that question?
Is the earth big or is the earth
small?
What's the correct answer?
It depends.
What's the correct answer?
Correct answer is it's relative, right?
What that means is it's relative.
It's whether it's big or small is based
on what it's compared to and that's everything
in life.
What you compare it to will determine whether
it's big or small, correct?
You guys understand this, right?
The earth, put it in the solar system,
and it's tinier than a speck.
Tinier than a piece of dust.
You know like when the light is coming
in, you see dust?
One of those is like the earth.
Compared to the solar system, correct?
And then when you go down, when you
look in the microfibers and you take a
microscope, you'll see like a universe and all
of these things, correct?
Inside the plants and the creation of Allah
subhanahu wa ta'ala.
Going up or going down, it just depends
on what you compare it to.
So now your actions, this is what I'm
trying to say, your actions for this deen,
are they big or are they small?
And the answer is they are small or
big compared to what you compare it to.
So if you compare it to people who
are disobeying Allah subhanahu wa ta'ala, maybe
people are like drinking alcohol, fornicating, committing all
this haram and so on and so forth,
and you're like, I don't drink alcohol.
I don't fornicate.
I pray in the masjid once a day.
I'm all good, right?
So it's like relative.
And in fact, Umar radiallahu anhu, that the
Muslims would be punished, like he's even telling
the people, don't compare yourself to the non
-Muslims.
That's an incorrect comparison.
Because if you compare yourself to someone who's
disobeying Allah subhanahu wa ta'ala, left, right
and center, then obviously any small good that
you do will seem like it's huge.
Right?
But you compare yourself to what you're responsible
for, and then you will see whether you're
big or small in your actions.
That's where the comparison is.
So the Muslim ummah could be punished by
a people who are much worse than them,
right?
So you have like the Tatar or you
have, you know, all in history, Muslims were
punished, not punished, but you know, there was
battles and Muslims, a big fitness happened with
disbelieving armies that were much more disobeyed, they
were completely disobedient to Allah subhanahu wa ta
'ala.
But yet they had the upper hand on
Muslims.
So the comparison wasn't between Muslims and the
non-Muslims, the comparison was between Muslims and
how much they're fulfilling their duty to Allah
subhanahu wa ta'ala.
And so when you see the lives of
the Prophet ﷺ and Ibrahim ﷺ and the
lives of the companions it serves as a
measure for you to see what did they
do for this deen and then you can
compare it.
So whenever someone starts praising you and says,
mashallah, you volunteered this and that and so
on, you don't like go like, I'm the
ultimate volunteer, right?
I'm forever saved because I helped with parking
or something like that.
Alhamdulillah, you're thanking Allah subhanahu wa ta'ala.
If someone says something nice to you, of
course, you're thanking Allah ﷻ, but you're also,
you're looking at your potential, doing your best
for the deen.
And as a footnote to that, the best
actions are those which are consistent, as the
Prophet ﷺ said, adwamuha wa inqal, right?
The consistent actions, even if they are small.
So some people might think I'm going to
do something big for the deen, but yet
they don't do small consistent things.
And so if you're looking for significance in
the sight of who?
You might think, oh, Allah wants me to
do something big for the deen.
No, what Allah ﷻ loves is consistent actions,
even if they're small.
Not saying that you can't do big consistent
actions, but even if it's a small action,
you have a small action or you have
a big action, the small consistent action is
better for you.
Small consistent actions, because in the long term,
it will become your habit and you'll bring
more benefit.
If you look like, say, a fundraiser, do
you guys have like these monthly pledges, people
pay monthly?
Do you guys do that?
And for a fundraiser, either they get a
monthly pledge or they get a one-time
donation.
Ask any fundraiser, the monthly pledge is more
beneficial for the Islamic school or more beneficial
for the masjid or so on.
Because even though it might be smaller, it's
going to come consistently.
And same thing with your actions, even though
your action might be smaller, but if it
comes consistently, you'll actually get more benefit from
it, inshallah ta'ala.
You'll also have an example to follow of
those who are truthful to Allah ﷻ, as
you're looking for a great companionship, right?
You want like great examples in your life,
and sometimes it's hard to find people like
that.
But when you have the seerah and you
have the books of, you know, the companions
of Allah ﷻ, how they live their lives,
you have the beautiful example to follow.
So you always say, well, what did Uthman
ﷺ do?
What did Sa'd ﷺ do?
What did they do here?
What did they do there?
And you're living in their lives with these
books, with these books.
In this class, inshallah ta'ala, you will
cry.
At some point or another, you will cry.
And I said that, you know, why did
you take this?
It's interesting, when we were doing the seerah
class, we're doing all these al-maghrib class
between seerah and say, asul al-fiqh.
Asul al-fiqh, very few people know about
it.
So if you'd imagine asul al-fiqh and
seerah, a lot of people know about seerah
and not too many people know about asul
al-fiqh, so that you would want to
learn, you know, the assumption is people want
to learn something that they don't know.
But that's not the case.
People come to classes that they're more familiar
with.
So seerah class, you know, you just have,
you know, sold out and all these people
come.
You have asul al-fiqh and they're like,
what's that?
Fiqh?
What is it?
And then they don't read.
It's very hard to convince people.
Are you going to teach Hanafi fiqh or
Ashafi fiqh?
And it's asul al-fiqh.
It's not even a fiqh class, right?
So they got, they just don't know what
they're talking about.
And then you see the numbers are lower
for something like that.
So now if you know seerah in general,
you guys know seerah, correct?
You guys know seerah.
Some of you do.
I'm not going to assume that everybody just
knows seerah and so on.
Two things.
If you know seerah, you might not have
done it in an immersion style.
Okay?
So you're going to benefit, inshallah ta'ala,
from the compression of all of these events
happening in two weekends, inshallah ta'ala, start
to finish.
You'll also benefit from, when these stories come,
what I want you to do is extract
new lessons for yourself.
You might look, you might have some shades
of like glasses.
You're looking at a story in one way.
Try to take it from a different vantage
point.
Try to understand the story from a different
angle and try to extract new lessons.
If you've gotten this lesson so many times
in the story, what other angles can I
benefit from this story?
And so you have in the Qur'an,
you have the Qur'an, you can take
one verse and sit and contemplate it again
and again and again, correct?
And continuously extract lessons from it.
And the more you look into the Qur
'an, just like the brother was saying about
Tafsir Surah Al-Baqarah, you may read it,
but the more you look into it, the
more you extract, the more your eyes open
to, hey, you know what, I've never seen
that before.
Hey, and I've never seen that before.
Even though you may have read the surah
again and again and again.
The seerah of the Prophet ﷺ, as one
of the scholars mentioned, he said that if
the Prophet ﷺ only had one miracle, that
miracle being the miracle of the seerah, it
would be enough as a miracle to his
prophethood, as a testimony to his prophethood.
Now you might not understand that because you
haven't looked deep into the seerah.
But when you look deep into the seerah,
you'll find from many, many, many different angles.
You name the angle and you'll find examples
in the seerah of the Prophet ﷺ.
So, for example, let's say someone is a
general in the army.
He's like, it's the Pakistan army.
This is like general, I'm sure some of
your dads and stuff are like that.
Would he have example in the seerah of
the Prophet ﷺ?
Absolutely.
One brother, he was doing internet security, he
was doing his PhD, and he said that
the seerah is brilliant.
He said what we're learning in the university
on how to do internet security, he said
these are techniques that Khalid bin al-Walid
r.a used.
And he's like, when you read it in
the book, then you're like, that's what Khalid
did.
Correct?
And then you name it, you have these
books on personal development and psychology and so
on.
Turn page after page, PhD, a person, it
is encouraged that they smile at other people.
Smiling is sadaqah.
And then they have to figure this, and
this, subhanAllah, one of the scholars mentioned, Allah
ﷻ says, يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا They
know like the appearance, like the appearance of
this life.
I want you to understand this verse.
Allah ﷻ is saying about the non-Muslims,
they can come to the same conclusions based
on their observation that Islam is the truth,
and this is what has happened.
They didn't attend sharia classes.
They didn't come to a maghrib institute.
They came to these conclusions based on their
scientific research that a person who gives sadaqah,
it will increase their money.
You guys understand that, right?
Any wealth book that you read, there will
always be a chapter on giving sadaqah.
Even if nobody, they don't even mention God
and so on.
They're just, just give charity, your wealth will
increase.
This is proven, that giving charity will increase
your wealth.
And you can keep going.
Again, they just know this dunya, and they've
come to these conclusions based on their observation,
but you already have it built in.
All you have to do is embrace Islam.
اُدْخُلُوا فِي السِّلْمِ كَافَةً To completely, when you
see the commandments of Allah and His messenger
and you enter into it, success will be
yours.
You already have it.
You don't have to do a PhD in
this subject and that subject.
You just follow it.
Throughout this class as well, some people, they
get sad.
This is like the the ailment of our,
of our times is sadness, correct?
Everybody has like everything, but yet they just
die of sadness.
So, you know, they calculated, you know, how
much wealth people had like say 50, 60
years ago, and the focus is always on
like make more money, make more money, make
more money.
Now our communities are much more wealthier, correct?
There's much more wealth in, you know, in
the western countries and so on and so
forth.
And so, according to the hypothesis, their happiness
should have increased with the same amount of
financial increase that they had.
Is that correct?
Did happiness increase with the financial increase?
The answer is obviously not, but yet people
still focus, you know, it's just the money,
money, money factor.
Now, Muslims living in this society are not
exempt from this.
You're in a box.
SubhanAllah, this experience happened to me when I
just came back from Umrah, and when I
was in Mecca, Medina, I love to read
books, right?
So I'll go into the bookshop what's available
to me, like books on the Prophet ﷺ,
books on this, you know, books on fiqh,
books on you know, khuluq of the Muslim,
and really amazing books, right?
And so those are the books I was
buying and those are the books I was
reading.
When I came back to like just like
two days ago, came back to Canada, I
went into the bookstore again.
Actually, you know, you just go into like
a London airport bookshop, and then you're surrounded
by Obama books.
Dastardly of hope and all this stuff.
And you're surrounded by like, oh, how to
build, how to manage, change, how to, you
know, time, this and that.
You surround, you've been put into another box.
In both situations, they're boxes.
You're in this box, you're surrounded by influences,
correct?
And so even if I wanted a book
on the Prophet ﷺ, I would not find
it there.
But yet I felt like I want to
buy a book.
At the end of the day, whatever book
I get would not be a book that
is necessarily taking me in the direction that
I want to go.
And so as if the society is focused
on money, and it hasn't brought them happiness,
and Muslims are in that box.
So what have Muslims focused on?
The exact same things.
Now, they're part of their deen has protected
them.
So if the society is focused on alcohol
and this and that, okay, Muslims have been
protected somewhat from those things because Islam is
protecting them.
But at the end of the day, the
problems that they have will be the problems
that the Muslims have.
So the sadness factor is just like it
is with the non-Muslims.
Actually, it's a different type of sadness.
But you'll see Muslims are sad and depressed
just like non-Muslims are sad and depressed.
So one of the beautiful things about the
seerah, one of the beautiful things about the
seerah, is you can get real problems.
And you can compare it.
When you see what the Prophet ﷺ was
sad about, you will say, like, I have
no right to be sad.
It's like you went to a restaurant, and
they didn't give you ketchup.
And you're sad.
The service was bad, and you feel terrible.
I paid for this ketchup.
Why didn't they give me the ketchup?
Correct?
Just try saying that out loud.
And you'd feel like, subhanAllah, you know, like
the sadness, and you know, that you're even
feeling, you know, something like that.
So the Arabic word is like tasliya.
Tasliya is like consolement.
Consolement.
Every time something sad happens to you, you
compare it to what happened to the Prophet
ﷺ.
Probably whatever sadness issue is going to come
up with you, you will have an example
of the Prophet ﷺ.
And you can compare, how did the Prophet
ﷺ deal with it?
What was he tested with?
And so on.
How you'll benefit from the seerah with your
family and friends, one of the most awesome
things that you discover from the seerah, and
this is something that, you know, when you're
looking for the miracles of the Prophet ﷺ.
And there are books written on the miracles,
but in general, the seerah of the Prophet
ﷺ followed natural laws.
Okay, that's a key point.
The seerah of the Prophet ﷺ followed natural
laws.
What that means, like, if the Prophet ﷺ
had come, and you know, he showed the
people a huge sign, and everybody had become
Muslim, then later on, you're trying to give
dawah to a person on the tube, and
then they're like, show me a sign.
You're like, can't.
But, that's not how the seerah came.
Now, the stories of other prophets, it'll be
like, you know, this is, you know, the
she-camel came, or you know, this miracle
came, and so on, and so on, and
the people didn't believe anyway.
But you have, but with the Prophet ﷺ,
it followed natural laws.
Meaning, this is the step-by-step approach
that you take.
What that means is that when you study
the seerah of the Prophet ﷺ, you will
have a game plan of giving dawah to
the people, and establishing your communities, and living
a life as a civilized human being.
You will have it all there, in the
seerah of the Prophet ﷺ.
And the beautiful thing about Islam is, Islam
is simple.
Islam is simple.
So, people, when they want, like, the secret
recipe, they expect it to be something that's
so confusing, and so, like, you know, mixed
up, that they finally figured it out.
But the ingredients to success are very simple
ingredients.
Usually, people, they belittle these type of ingredients
to success, and they're like, give us more
deeper things.
Even in an Islamic class, for example, in
the academic world, when you go to university,
it is required of the teacher to make
the course hard.
Is that a requirement?
Otherwise, the university becomes a joke.
What if they're teaching you simple things in
university?
What would you do?
You're like, this is a Mickey Mouse course.
This is a Mickey Mouse course.
This is, you know, we learned this in
Kresh.
And so, when it comes to Islamic studies,
when it comes to Islamic studies, okay, the
academic world, they're boxed, put into the Muslim
world, and now you have, like, say, professors
in Islamic universities trying to make the class
hard.
The Prophet ﷺ said, the deen is easy.
So, if a professor is trying to make
it difficult, he would actually have to exaggerate
to make things difficult.
And I'll tell you how to make an
Islamic class difficult.
You mention Greek philosophers.
And then it becomes, like, crazy.
You don't even understand what's going on, and
so on and so on.
That's the only way you can make it
difficult.
And so, my suggestion for you is, don't
belittle the basics.
Don't belittle the basics, because the basics are
what's going to move you forward and move
you forward very quickly.
It's your neglect, and subhanAllah, you know, even
I was in Medina, one of the shikhs
was saying, he said, nowadays, when scholars are
talking, they're always talking about complex issues, to
the general masses, right?
People are like, tell us about the mortgage
issue, and they're like, and, you know, and
everybody's like, yes, tell us more, tell us
more.
And the guy doesn't know how to make
wudu.
Right?
Correct?
You agree?
They might not pray, they might not know
how to make wudu, but they're talking about
mudaraba and murabaha and all of these things,
because they want to buy a house.
And, you know, that's like the end.
And then you look at the end of
all those discussions, how many people's iman went
up in a situation like that?
Nobody?
How many people are guided to Allah?
Nothing.
It's not happening, because the scholars of the
past, you know, this hadith that the shaykh
was commenting on, he was saying that in
Muwatta Imam Malik, one of the companions, this
hadith is narrated, he said to, like one
of the tabi'een, he said to one
of the companions, he said, would it be
possible if you could show me the wudu
of the Prophet ﷺ?
And then he said, yes, and then he's
like, bring some water, and then, you know,
then he made wudu.
Now the scholar is saying that if you
went to a shaykh today, right, in our
times where we really do need to know
how to make wudu, and say, can you
show me how to make wudu?
And you're like, what?
You're like 30 years old, you don't know
how to make wudu yet?
You're, you know, how many years, astaghfirullah, you
still don't know how to make wudu?
And you, like, belittle the person for asking
such a simple question.
But yet, this was their methodology, that they
learned the basics, and they learned it perfectly.
And subhanAllah, even it's coming to mind, in
martial arts, in martial arts, I think I
mentioned this in one of my lectures, martial
arts, all these little kids that go into
martial arts, kids like yourself.
As soon as you go into the first
class, you want to play with the nunchucks.
Correct?
We've got some martial arts brothers here, and
sisters, I'm sure.
Every time they have students, student comes in,
he's like, when are we going to use
knives?
When are you going to use nunchucks, and
stuff like that?
And so if the teacher tells them, well,
this is basic pattern number one.
This is basic pattern number two.
And then you sit there for like two
years, just going like this, back and forth.
And usually people quit because of this, right?
They just quit, because all they're doing is
just going like this the whole time.
But let's suppose that the teacher had no
mercy, and actually accepted from the student to
give them the nunchucks.
Not the, and then said, here are the
nunchucks.
Gives him the nunchucks.
What does he do with the nunchucks?
He takes the, the nunchucks, I call it
nunchucks on purpose.
And he goes like this, like you see
it in a movie, or something like that.
He goes, wham!
And he hits himself right in his spinal
cord, and immediately collapses to the ground.
Why did he do that?
Why did he do that?
Why did he hit himself so hard?
Why?
Yes?
He doesn't know the technique?
Not necessarily.
That's not the sentence, but why did he
hit himself in the back?
Yes?
He doesn't know the basics.
He doesn't know the basics.
So you give him a murabaha, mudaraba issue,
and he slams himself in the back.
And he's like, no, riba is fine.
Because when he compared it to mudaraba, it
seems to be the same as far as
I'm concerned, and blah, blah, blah.
And then he just does haram after that.
Hit himself in the back, and slam himself
to the ground.
Because they were given these things.
Anyhow, so the seerah follows the natural path,
and the ingredients are very simple, and easy
to emulate.
They're very simple, and easy to emulate, and
inshallah ta'ala, it's not about you looking
for super complex things in the seerah.
This is very simple, the seerah of the
Prophet ﷺ, but rather implementation is a different
issue.
So what you're going to ask is not,
please tell us something complex that will mess
up our brains like Greek philosophers.
That's not what you're looking for.
What you're looking for is how do we
implement this?
How do we implement this, is what you're
looking for.
So give an example of like implementation.
The Prophet ﷺ said that you will not
believe until you love one another.
Okay, this is deep.
You will not have iman until you love
one another.
Do you guys love one another?
The answer is no, not really.
Someone's sitting beside you, you'll go the whole
class, you never even ask them their name.
Do you love them?
Nope.
They're just sitting beside you.
So the Prophet ﷺ said you won't enter
Jannah until you have iman, until you believe,
and you will not believe until you love
one another.
And then the Prophet ﷺ, so you'd say,
well, how do we implement that?
Prophet ﷺ said, shall I not tell you
of a way that you can love one
another?
And the Prophet ﷺ said, afshus salama baynakum.
He said spread salam amongst yourselves.
So now do we have to have a
conference on love to uh to love one
another?
In fact, the techniques of loving one another
are as simple as a person taking the
time out to say salam to other people.
And here's, you know, just put it in
your mind that, you know, the ajr, the
reward of saying salam and shaking a person's
hand.
Every time you pass a Muslim, you have
an opportunity to get this reward.
And so you can either pass up the
opportunity, you know, kind of like, you know,
like Mario Brothers.
Have you guys played that?
And there's like these diamond coins above his
head.
Now, if he just keeps running through the
game, he'd like run out of point, you
know, run out of energy and so on.
Don't miss out on those golden coins.
It's like jump up.
As-salamu alaykum.
As-salamu alaykum.
You're just picking up those golden coins everywhere
you go.
As-salamu alaykum wa rahmatullahi wa barakatuh.
As-salamu alaykum wa rahmatullahi wa barakatuh.
There's an older man, this is a long
time ago, in Masjid Nabawi.
And he was like standing near in the
Rawdah, the old masjid.
And the whole day he spent saying Salaam
to people.
Whole day.
Like Asr til Maghrib.
Some people were sitting reading Qur'an, some
people, you know, just sitting there.
Some people just frowning, some people just praying,
leave.
This guy was going around the whole masjid
saying Salaam to everybody.
Now, what do you think he looked like
when he was doing this?
Do you think he had a frown when
he was doing it?
No, he had the biggest smile.
I think his smile was like permanently painted
on his face.
And he was just going around, As-salamu
alaykum wa rahmatullahi wa barakatuh.
Now, someone will walk in the masjid, right?
Someone from like the UK or something like
that.
How do they walk into the masjid?
They're scared, they're nervous.
You know, it's like, take off their sandals.
They're afraid someone's going to steal their sandals.
They don't even say the Dua.
And they're like, and this guy just walks
up to them.
As-salamu alaykum wa rahmatullahi wa barakatuh.
So I'd see the faces of the people
he's saying Salaam to.
Initially, they're scared, just for a split second.
And they realize that he's genuinely saying Salaam
because he loves them.
And then what happens to them?
All that sadness and fear goes away.
And they probably, when they go back, they'll
say, when I entered the masjid, someone said
Salaam to me.
And it was so beautiful.
That's how you increase love.
It's something simple.
And you might say, well, give us something
more complex.
It's something simple.
The issue is implementation.
Issue is implementation.
And SubhanAllah, the lives of human beings, the
more you learn about a human being, and
this is like the seerah of the Prophet
ﷺ.
It's like a pond.
The more the water is mixed, the purer
it becomes.
The more you dive into that pond of
the life of the Prophet ﷺ, the cleaner
it becomes to you.
Obviously, it's completely clean.
But the cleaner and clearer it becomes to
you.
Now, the lives of human beings, like you'd
say, for example, like a famous president, everybody's
saying nice things about him, and so on
and so forth.
But when you start researching about the president,
you're like, oh my God, this guy's crazy.
Right?
You understand what I'm saying?
The more you learn, and even yourself, you're
like, mashaAllah, Muhammad al-Sharif in Canada, this
and that.
You start learning more about me, then it's
a different issue.
Right?
You just get kind of like the glossy.
The Prophet ﷺ, the more you learn about
him, unlike any other human being, the more
you will love him ﷺ.
So the more private you get into the
life of the Prophet ﷺ, the more you
will love the Prophet ﷺ.
It's not like other human beings that the
more you learn about them, you actually start
to hate them later on.
The Prophet ﷺ, the more you know about
him, the more you will love the Prophet
ﷺ.
And how you benefit when you're dealing in
your dawah organizations, and so on and so
forth, it's your work.
You have an example in the seerah of
the Prophet ﷺ.
So now, instead of just making stuff up,
as you're going around, someone says, should we
do this?
Should we do that?
You can start saying, what would the Prophet
ﷺ do?
What example do we have in the seerah
of the Prophet ﷺ?
Not as shallow, but you can actually start
extracting things.
This is how the Prophet ﷺ dealt with
it.
Our success is in following the guidance of
the Prophet ﷺ, which is the statement that
the khateeb says, the best of example is
the example of the Prophet ﷺ.
That's the best example.
There's no possible way that Allah would choose
anything but the best for his messenger ﷺ.
So if you're in hajj, for example, this
is what the Prophet ﷺ said, but then
your hajj guide is telling you, let's go
do this.
There's no possible way that what the Prophet
ﷺ did is less virtuous than what you're
telling them to do.
I'm giving an example of that.
Let's say it's the days of Mina.
It's the days of Mina.
How many of you have not gone for
hajj?
Okay.
Okay, so you don't understand what I'm talking
about.
Anyhow, there are three days, basically, that you're
staying in these tents, which are, you know,
about an hour's walk from the Kaaba.
You're just staying in a tent.
So when people sit there in the tent,
they're like, you know, twiddling their thumbs and
saying, what do we do here?
Someone has a brilliant idea.
They're like, let's go pray in the haram,
because the salah is worth a hundred thousand.
Okay.
Now, who told you that?
The Prophet ﷺ.
Okay, great.
What did he do during hajj?
Did he go to the haram because the
salah was worth a hundred thousand?
That's what he did.
He stayed in Mina.
So if you're looking for what's best, then
the guidance of the Prophet ﷺ is always
the best option.
And one of the shuyukh, he mentioned something
so beautiful.
He said, it is not possible that the
happiness of life is in, like, material possessions.
It is not possible, because that was not
the hadith of the Prophet ﷺ.
Because if it was, if that was the
happiness, then Allah would have gave it to
the Prophet ﷺ.
But because the Prophet ﷺ wasn't living a
lavish materialistic life, of course, and that's something
I'm not saying that, you know, the halal
is haram or something like that, but he
wasn't living a lavishly materialistic life.
So it's not possible that that is the
happiness.
The happiness and the sa'ada of life
is in following the guidance of the Prophet
ﷺ.
And then the person is happy.
And so be following the seerah of the
Prophet ﷺ.
Start to finish in these two weekends, inshallah
ta'ala.
In the first weekend, I'm going to be
dealing with the Meccan phase.
And inshallah, as we finish on Sunday, inshallah
ta'ala, we should be finished with the
hijrah.
And then next weekend, we'll be doing the
Medina phase, inshallah.
I know a lot of you may have
heard the stories of the seerah.
What the beautiful thing about the class is,
it will become chronological, meaning that, you know,
like these, it'll come all together.
So you'll see it start to finish, not
just a story here or a story there.
So it's put all together.
And of course, reflections on the seerah of
the Prophet ﷺ.
As I said, there's so much to extract
from it.
So there's so many possible ways that we
could approach the seerah, but we're taking this
approach, you know, for the general masses of
people.
And inshallah ta'ala, it will be a
gateway for you to go and research more
of the seerah after this class, inshallah ta
'ala.
During the seminar, we're going to be mentioning
the name of the Prophet ﷺ a lot.
So maybe just a few words about the
statement of ﷺ.
Firstly, you never ever ever want to abbreviate
it.
Okay, so lessons about, this is kind of
like the fiqh of ﷺ, as you say,
Darood Sharif.
You never want to abbreviate it.
So you don't do P-B-U-H
or S-A-W-S.
Alhamdulillah, if you have like Microsoft Word, you
can go to autocorrect.
And if you type in P-B-U
-H space, it'll automatically turn it into, you
know, may the peace and blessings of Allah
be upon him.
So you can do that.
So all the people are worried about typing
out, you know, ﷺ.
Oh, stingy people.
Don't worry, you know, subhanAllah, when you're writing,
there might be like very little barakah, and
the other things that you write, it's your
honor and pleasure to write ﷺ.
Take a moment and write it from your
heart, ﷺ, right?
But I'm saying you can even automate it
in your, if you're writing on the computer,
you can automate your writing of that.
So that statement should not be abbreviated.
Secondly, it's when you say salam on the
Prophet ﷺ, you're saying ﷺ.
ﷺ ﷺ is like, you know, we're sending
salam to the Prophet ﷺ.
You're saying like, ﷺ, right?
Sending peace, and then the ﷺ is like
the blessings.
They're translated as blessings.
So when you're saying, you know, sometimes the
other Prophets you're saying like Ibrahim alayhi salam
right but you don't say to the you
don't say Rasulullah alayhi salam you see what
I'm saying you say Rasulullah salallahu alayhi wasalam
right or you say alayhi salatu wasalam so
you do both so you don't abbreviate it
even in your salam on the top alayhi
salatu wasalam and then obviously we're going to
be mentioning the name of the Prophet salallahu
alayhi wasalam a lot so you need to
say it and the Prophet salallahu alayhi wasalam
said al-bakhilu man dhukirtu indahu falam yusalli
alayh the stingy person is the one whom
I my name is mentioned in his presence
and he doesn't pray for me right and
so the Prophet salallahu alayhi wasalam all your
life and all your guidance you know your
thanks is the Prophet salallahu alayhi wasalam that
Allah sent him as a messenger and so
you can never like all your thanks that
you need that the name Muhammad the name
Muhammad is the one who is praised for
all the things that the Prophet salallahu alayhi
wasalam did for you and so even the
Prophet salallahu alayhi wasalam out of his mercy
one day he was so happy and the
companions of the Allah asked him about it
and he said that you know it was
told to me that whoever prays for me
once Allah prays for them ten times so
it's to your benefit as well that you
get just like we said that it's just
gold nuggets waiting for you gold coins just
waiting for you to pick it up in
the name of the Prophet salallahu alayhi wasalam
is mentioned you're saying it so even as
you're writing in your notebooks and so on
and so forth and you hear the name
as you're writing just say salallahu alayhi wasalam
so you're interacting with you what you're writing
as well also just some of the fiqh
of that when a person prays for the
Prophet salallahu alayhi wasalam Allah appoints an angel
to take that salam to the Prophet salallahu
alayhi wasalam so the salam that you're sending
to the Prophet salallahu alayhi wasalam reaches him
reach to the angel is like so-and
-so is saying salam to you and so
you're sending your salam to the Prophet salallahu
alayhi wasalam these are etiquettes as well about
saying salallahu alayhi wasalam that might not be
in our culture but you might see it
come up if you know there might be
a guy standing with a tasbih like this
and he's like selling I don't know dates
or something like that right and then you
ask him you know sheikh come have it
if you've been to like Mecca Medina you
know what I'm talking about and he and
he goes oh this is good this is
good the women in the gold shops okay
so when one goes to the guy you
know you know sheikh you know come have
it and he's got like a test being
stuff like that and he's like have them
it looks the lady up and down he's
like she's a foreigner I'll jack the price
of and stuff like that and he goes
have a llama Salih Salam on a Muhammad
had a you know I shut that up
you see what happened right there what did
he do what did he do he set
up his price by putting salam on the
prophets at alliance anybody ever seen that happen
before you guys know what I'm talking about
have you seen it happen how many I
need to see if you've seen it happen
if nobody saw it happen that I won't
explain anymore okay basically the etiquette is you're
doing a business transaction you're not putting the
name of the prophets of a license to
influence the business transaction so your goal in
the business transit your goal in saying salam
is not to get any worldly gain out
of it or not to influence people like
it if you're saying the salam on the
prophets of Allah and I said I'm you're
doing it sincerely for the sake of Allah